Search Results: sign language

I have often wondered at the likely success of entreaties to compassion for asylum seekers. This is not because I do not personally feel compassion for these people. And it is not because I do not believe that it is morally correct to show compassion, including through government policy. Rather my response is partly a factor of my training as a lawyer. Through my legal eyes, I can see little hope for appeals to politicians to show compassion. My conditioned response instead is to appeal to law.

The children are in the park today, running, skipping and laughing. They slide down the cannon, polishing the past with freshly-pressed pants, a mother's delight. 'Always tell the truth,' the mother says, 'If you lie, you'll burn.' ... The day is closing, patient and gentle in its suffering, but the great lies will not lie down. Lies breed lies like flies on dead sheep and the masquerade of maggots makes its creep.

The classical arguments originated at a time when casualties were suffered mostly by soldiers. In modern warfare, civilians overwhelmingly suffer. Just war theory is used as spin to give specious justification to military campaigns in whose devising ethical considerations played no part. Wars that governments wage are just; those waged by their enemies are unjust. By joining in such debate churches are co-opted into playing an intellectual game designed to make legitimate killing and destruction.

People are sensitised to government-enabled corporate excess and doubt elected officials are capable and willing to serve their interests. The lesson from the 2014 federal budget is that there are non-negotiables around the function of government: to provide the conditions that ensure the flourishing of all citizens. Yet in terms of future-proofing living standards, the Coalition has so far presided over an ideas bust rather than boom, unless boom is the sound of something spontaneously combusting.

As Francis begins his fourth year in office, questions are raised as to whether the changes he has brought to the church will last beyond his time in office. Some argue that because he has made no significant changes in governance, his changes will not survive him. His successors and the Curia will be free to restore former expressions of church life. This argument highlights the need to embody vision in institutional structures. But good structures alone do not ensure the continuation of vision.

How do good people sink to this? The answer lies in the mutation of economic ideology from the crude buccaneering spirit of doing whatever it takes to get rich into a more urbane form. People see themselves as competing, not only for their own economic benefit, but for that of the company. This means greed can mask itself as altruism in serving a larger good. And as in the case of churches, identification with the company provides reason for protecting the company's reputation at all costs.

When a remote valley in the north of Iceland is struck by an outbreak of scrapie - a fatal, degenerative disease that affects sheep - Gummi, Kiddi and their farmer neighbours must face the prospect of conducting a mass slaughter. This is very much a communal crisis, and a consideration of the socioeconomic hardships of traditional Icelandic sheep farmers in modern times. But it's also a teasing-out on the personal level of Gummi and Kiddi's emotional and practical responses to this turn of events.

When Alan Alda was 11, he threw a simple inquiry to his teacher. What's a flame? The response he received was less than satisfying. 'All I heard from the teacher was "it's oxidation". That didn't explain anything to me.' It's a neat illustration of a modern problem. Merely presenting over-simplified factoids is no longer sufficient in a world filled with phenomena like climate denial and the anti-vaccination lobby. For science to be communicated effectively, it needs to spark passion and excitement.

For victims and survivors, the royal commission report into family violence comes as catharsis. For activists and advocates, it is vindication. Perpetrators thrive on impunity. Impunity is built on uncertainty of punishment, cultures of silence, victim-blaming and perceived collusion with figures of authority. Dismantling this is central to violence prevention and ensuring the safety of women and children in the home. The royal commission addresses this goal across 227 recommendations.

The royal commission recommends a 'blitz' on rehousing family violence victims stuck in crisis and transitional housing, as well as individualised funding packages to open up access to private rentals for people fleeing violent relationships. Important though it is, it is not enough simply to support the victims of family violence. We also need to prevent family violence from occurring. This requires a strategy for preventing family violence that involves the whole community.

The best known examples of framing come from American cognitive linguist George Lakoff. He argues that George W. Bush replaced the phrase 'tax cuts' with 'tax relief' to reframe paying tax as an affliction. Embedded in those two words is a neo-conservative worldview against government intervention in the private sphere. If you accept the term, you absorb the worldview. In a similar way, a few words could build political will to tackle climate change. The problem is no one is sure what they are.

In the history of the Second World War and the deathly screed of the Final Solution, the Sonderkommando cuts a pitiable figure. These Jewish prisoners at Auschwitz and other death camps who were forced to perform the logistics surrounding mass murder - the carting and disposal of dead flesh - though patently victims, were viewed by some as collaborators. Son of Saul provides an immersive and impressionistic extrapolation of this ethical and actual horror.